this is an abridgment of all the principles that constitute the system of buddhism. in the legend of buddha the reader has become acquainted with the life of the founder of buddhism, the establishment of his religion, and the promulgation of his chief doctrine. in the following pages he will find compressed within narrow limits the several observances to be attended to in order to reach the goal of quiescence. as it is chiefly and principally by the help of meditation and contemplation that such a point can ever be attained, the reader must be prepared to wade up to his very chin in the somewhat muddy waters of metaphysics if he has a wish to penetrate into the very sanctuary of buddhism.
to encourage the reader, and console him in the midst of his fatiguing journey through such dreary tracts, the writer would remind him that he has first borne up the fatigues of such a journey, and that, impelled by friendly feelings, he has endeavoured to smooth the rugged path in behalf of those that would follow him on the same errand. how far he has succeeded in his well-meant efforts he will not presume to state. but he will say this much, that if his success be commensurate with his exertions he may entertain a well-founded hope that he will not be altogether disappointed in his anticipation, and feel somewhat confident that he has afforded to the uninitiated some help to go over the difficult ground of metaphysics.
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following, in this instance, the line of conduct he has adopted through the foregoing pages of this book, the writer will allow the buddhist author to speak for himself and explain his own views on the different subjects under consideration. his sole aim will ever be to convey as faithfully and as succinctly as possible the meaning of the original he has under his eyes. the task, however simple it may appear, is far from being an easy one, as the burmese are utterly incapable of fully understanding the metaphysical portion of their religious system. their ignorance is calculated to render even more obscure what is per se almost beyond the range of comprehension, because they must have frequently put an erroneous interpretation on many pali words, the meaning of which is far from being accurately determined.
our buddhist doctor begins his work with enumerating the advantages to be derived from a serious and constant application to the earnest study of these seven ways. “such an exercise,” says he, “has the virtue to free us from all evils; it expands the intelligence in the highest degree, and leads straight to neibban. man, through it, is delivered from all errors, is happy, and becomes during his life an honour to the holy religion of buddha.”
the various subjects he intends to treat of in this work are arranged under seven heads, which are laid down in his own original way as follows:—the observance of the precepts and the practice of meditation are the two-fold foundation of the spiritual edifice. the consideration of the nature and form of matter shall be the right foot of the sage; the investigation about the causes and principles of living beings shall be as his left foot; the application of the mind to find out the four high-roads to perfection, and the obtaining the freedom from all passions, shall be as his right and left hands; and the possession of the perfect science or knowledge shall be as his head. the happy man who shall have reached so far will be certain to obtain the deliverance.
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this summary is thus divided by our guide into seven distinct parts, which will be condensed into six articles.
it is as well to add that this work, an abridged translation of which is now set before the reader, was composed at first in the siamese language at bangkok, and has been subsequently translated into burmese. we find, therefore, that all the principles expounded throughout are received as genuine on the banks of the irrawaddy as well as on those of the meinam, and may be looked upon as a faithful exposition of the highest tenets of buddhism, such as they are held in both countries. this observation confirms a notion which has been denied by many, viz., that the chief doctrines of buddhism are pretty nearly the same in all the places where it has become the dominant creed. the discrepancies to be met here and there relate principally to practices and observances which present to the eyes of the observer an infinite variety of hues and forms. when buddhism was established in several countries, it did not destroy many observances and practices that were found deeply engrafted on the customs and manners of the people; it tolerated them, and made with them a tacit compromise. as, for instance, the worship of nats existed among the tribes of the irrawaddy valley long before the introduction of buddhism. most of the superstitious rites now prevailing in burmah originate from that belief. with the chinese the worship of ancestors continues to subsist side by side with buddhism, though the latter creed has nothing to do with it. in nepaul and at ceylon, hindu superstitions obtrude themselves on the view of the observer to such an extent that it is not easy to state which of the two creeds obtains the preference.
